Translation of Ayyat of Sura Shuara.NO 26
10 And (remember) when your Lord called Musa (Moses) (saying): "Go to the people who are Zalimun (polytheists and wrong-doers) -
11 "The people of Fir'aun (Pharaoh): Will they not fear Allah and become righteous?"
12 He said: "My Lord! Verily, I fear that they will belie me,
13 "And my breast straitens, and my tongue expresses not well. So send for Harun (Aaron) (to come along with me).
14 "And they have a charge of crime against me, and I fear they will kill me."
15 (Allah) said: "Nay! Go you both with Our Signs. Verily We shall be with you, listening.
16 "And go both of you to Fir'aun (Pharaoh), and say: 'We are the Messengers of the Lord of the 'Alamin (mankind, jinn and all that exists),
17 "So allow the Children of Israel to go with us.' "
18 [Fir'aun (Pharaoh)] said [to Musa (Moses)]: "Did we not bring you up among us as a child? And you did dwell many years of your life with us.
19 "And you did your deed, which you did (i.e. the crime of killing a man) while you were one of the ingrates."
20 Musa (Moses) said: "I did it then, when I was ignorant (as regards my Lord and His Message).
21 "So I fled from you when I feared you. But my Lord has granted me Hukm (i.e. religious knowledge, right judgement of the affairs and Prophethood), and made me one of the Messengers.
22 "And this is the past favour with which you reproach me: that you have enslaved the Children of Israel."
23 Fir'aun (Pharaoh) said: "And what is the Lord of the 'Alamin (mankind, jinn and all that exists)?"
24 [Musa (Moses)] said: "The Lord of the heavens and the earth, and all that is between them, if you seek to be convinced with certainty."
25 [Fir'aun (Pharaoh)] said to those around: "Do you not hear (what he says)?"
26 [Musa (Moses)] said: "Your Lord and the Lord of your ancient fathers!"
27 [Fir'aun (Pharaoh)] said: "Verily, your Messenger who has been sent to you is a madman!"
28 [Musa (Moses)] said: "Lord of the east and the west, and all that is between them, if you did but understand!"
29 [Fir'aun (Pharaoh)] said: "If you choose an ilah (god) other than me, I will certainly put you among the prisoners."
30 [Musa (Moses)] said: "Even if I bring you something manifest (and convincing)?"
31 [Fir'aun (Pharaoh)] said: "Bring it forth then, if you are of the truthful!"
32 So [Musa (Moses)] threw his stick, and behold, it was a serpent, manifest.
33 And he drew out his hand, and behold, it was white to all beholders!
34 [Fir'aun (Pharaoh)] said to the chiefs around him: "Verily! This is indeed a well-versed sorcerer.
Translation of Ayyat of Sura Gafir NO 40
28 And a believing man of Fir'aun's (Pharaoh) family, who hid his faith said: "Would you kill a man because he says: My Lord is Allah, and he has come to you with clear signs (proofs) from your Lord? And if he is a liar, upon him will be (the sin of) his lie; but if he is telling the truth, then some of that (calamity) wherewith he threatens you will befall on you." Verily, Allah guides not one who is a Musrif (a polytheist, or a murderer who shed blood without a right, or those who commit great sins, oppressor, transgressor), a liar!
29 "O my people! Yours is the kingdom today, you being dominant in the land. But who will save us from the Torment of Allah, should it befall us?" Fir'aun (Pharaoh) said: "I show you only that which I see (correct), and I guide you only to the path of right policy!"
30 And he who believed said: "O my people! Verily, I fear for you a fate like that day (of disaster) of the Confederates (of old)!
TRANSLATION OF AYYAT OF SURA QASAS NO 28
1 Ta-Sin-Mim [These letters are one of the miracles of the Qur'an, and none but Allah (Alone) knows their meanings].
2 These are the Verses of the manifest Book (that makes clear truth from falsehood, good from evil).
3 We recite to you some of the news of Musa (Moses) and Fir'aun (Pharaoh) in truth, for a people who believe (in this Qur'an, and in the Oneness of Allah).
4 Verily, Fir'aun (Pharaoh) exalted himself in the land and made its people sects, weakening (oppressing) a group (i.e. Children of Israel) among them: killing their sons, and letting their females live. Verily, he was of the Mufsidun (i.e. those who commit great sins and crimes, oppressors, tyrants).
5 And We wished to do a favour to those who were weak (and oppressed) in the land, and to make them rulers and to make them the inheritors,
6 And to establish them in the land, and We let Fir'aun (Pharaoh) and Haman and their hosts receive from them that which they feared.
7 And We inspired the mother of Musa (Moses): (telling): "Suckle him [Musa (Moses)], but when you fear for him, then cast him into the river and fear not, nor grieve. Verily, We shall bring him back to you, and shall make him one of (Our) Messengers." [Tafsir Al-Qurtubi]
8 Then the household of Fir'aun (Pharaoh) picked him up, that he might become for them an enemy and a (cause of) grief. Verily, Fir'aun (Pharaoh), Haman and their hosts were sinners.
9 And the wife of Fir'aun (Pharaoh) said: "A comfort of the eye for me and for you. Kill him not, perhaps he may be of benefit to us, or we may adopt him as a son." And they perceived not (the result of that).
10 And the heart of the mother of Musa (Moses) became empty [from every thought, except the thought of Musa (Moses)]. She was very near to disclose his (case, i.e. the child is her son), had We not strengthened her heart (with Faith), so that she might remain as one of the believers.
11 And she said to his [Musa's (Moses)] sister: "Follow him." So she (his sister) watched him from a far place secretly, while they perceived not.
12 And We had already forbidden (other) foster suckling mothers for him, until she (his sister came up and) said: "Shall I direct you to a household who will rear him for you, and look after him in a good manner?"
13 So did We restore him to his mother, that her eye might be comforted, and that she might not grieve, and that she might know that the Promise of Allah is true. But most of them know not.
14 And when he attained his full strength, and was perfect (in manhood), We bestowed on him Hukm (Prophethood and right judgement of the affairs) and religious knowledge [of the religion of his forefathers i.e. Islamic Monotheism]. And thus do We reward the Muhsinun (i.e. good doers. See the footnote of V.9:120).
15 And he entered the city at a time of unawareness of its people: and he found there two men fighting, - one of his party (his religion - from the Children of Israel), and the other of his foes. The man of his (own) party asked him for help against his foe, so Musa (Moses) struck him with his fist and killed him. He said: "This is of Shaitan's (Satan) doing: verily, he is a plain misleading enemy."
16 He said: "My Lord! Verily, I have wronged myself, so forgive me." Then He forgave him. Verily, He is the Oft-Forgiving, the Most Merciful.
17 He said: "My Lord! For that with which You have favoured me, I will never more be a helper of the Mujrimun (criminals, disbelievers, polytheists, sinners)!"
18 So he became afraid, looking about in the city (waiting as to what will be the result of his crime of killing), when behold, the man who had sought his help the day before, called for his help (again). Musa (Moses) said to him: "Verily, you are a plain misleader!"
19 Then when he decided to seize the man who was an enemy to both of them, the man said: "O Musa (Moses)! Is it your intention to kill me as you killed a man yesterday? Your aim is nothing but to become a tyrant in the land, and not to be one of those who do right."
20 And there came a man running, from the farthest end of the city. He said: "O Musa (Moses)! Verily, the chiefs are taking counsel together about you, to kill you, so escape. Truly, I am one of the good advisers to you."
21 So he escaped from there, looking about in a state of fear. He said: "My Lord! Save me from the people who are Zalimun (polytheists and wrong-doers)!"
22 And when he went towards (the land of) Madyan (Midian), he said: "It may be that my Lord guides me to the Right Way."
23 And when he arrived at the water (a well) of Madyan (Midian) he found there a group of men watering (their flocks), and besides them he found two women who were keeping back (their flocks). He said: "What is the matter with you?" They said: "We cannot water (our flocks) until the shepherds take (their flocks). And our father is a very old man."
24 So he watered (their flocks) for them, then he turned back to shade, and said: "My Lord! truly, I am in need of whatever good that You bestow on me!"
25 Then there came to him one of the two women, walking shyly. She said: "Verily, my father calls you that he may reward you for having watered (our flocks) for us." So when he came to him and narrated the story, he said: "Fear you not. You have escaped from the people who are Zalimun (polytheists, disbelievers, and wrong-doers)."
26 And said one of them (the two women): "O my father! Hire him! Verily, the best of men for you to hire is the strong, the trustworthy."
27 He said: "I intend to wed one of these two daughters of mine to you, on condition that you serve me for eight years; but if you complete ten years, it will be (a favour) from you. But I intend not to place you under a difficulty. If Allah wills, you will find me one of the righteous."
28 He [Musa (Moses)] said: "That (is settled) between me and you: whichever of the two terms I fulfil, there will be no injustice to me, and Allah is Surety over what we say."
29 Then, when Musa (Moses) had fulfilled the term, and was travelling with his family, he saw a fire in the direction of Tur (Mount). He said to his family: "Wait, I have seen a fire; perhaps I may bring you from there some information, or a burning fire-brand that you may warm yourselves."
30 So when he reached it (the fire), he was called from the right side of the valley, in the blessed place, from the tree: "O Musa (Moses)! Verily I am Allah, the Lord of the 'Alamin (mankind, jinn and all that exists)!
31 "And throw your stick!" But when he saw it moving as if it were a snake, he turned in flight, and looked not back. (It was said:) "O Musa (Moses)! Draw near, and fear not. Verily, you are of those who are secure.
32 "Put your hand in your bosom, it will come forth white without a disease; and draw your hand close to your side to be free from the fear (which you suffered from the snake, and also your hand will return to its original state). These are two Burhans (signs, miracles, evidence, proofs) from your Lord to Fir'aun (Pharaoh) and his chiefs. Verily, they are the people who are Fasiqun (rebellious, disobedient to Allah).
33 He said: "My Lord! I have killed a man among them, and I fear that they will kill me.
34 "And my brother Harun (Aaron) - he is more eloquent in speech than me: so send him with me as a helper to confirm me. Verily I fear that they will belie me."
35 Allah said: "We will strengthen your arm through your brother, and give you both power, so they shall not be able to harm you: with Our Ayat (proofs, evidence, verses, lessons, signs, revelations, etc.), you two as well as those who follow you will be the victors."
36 Then when Musa (Moses) came to them with Our Clear Ayat (proofs, evidence, verses, lessons, signs, revelations, etc.), they said: "This is nothing but invented magic. Never did we hear of this among our fathers of old."
37 Musa (Moses) said: "My Lord knows best him who came with guidance from Him, and whose will be the happy end in the Hereafter. Verily, the Zalimun (wrong-doers, polytheists and disbelievers in the Oneness of Allah) will not be successful."
38 Fir'aun (Pharaoh) said: "O chiefs! I know not that you have an ilah (a god) other than me. So kindle for me (a fire), O Haman, to bake (bricks out of) clay, and set up for me a Sarh (a lofty tower, or palace) in order that I may look at (or look for) the Ilah (God) of Musa (Moses); and verily, I think that he [Musa (Moses)] is one of the liars."
39 And he and his hosts were arrogant in the land, without right, and they thought that they would never return to Us.
40 So We seized him and his hosts, and We threw them all into the sea (and drowned them). So behold (O Muhammad صلى الله عليه وسلم) what was the end of the Zalimun [wrong-doers, polytheists and those who disbelieved in the Oneness of their Lord (Allah), or rejected the advice of His Messenger Musa (Moses) عليه السلام].
41 And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.
This blog aimed to gain knowledge about DIN & ISLAM to all who eager and ambitious to learn Islamic Tahzib . It's user friendly; readers are free to give suggestion and ask queries in FORUM .
Monday, September 19, 2011
Thursday, September 1, 2011
THE VIRTUES OF FASTING THE SIX FASTS OF SHAWWAL
THE VIRTUES OF FASTING THE SIX FASTS OF SHAWWAL
It is mustahabb (Preferrable) to fast six days in the month of Shawwal wherein GREAT rewards can be earned!
By adding the six days of fasting during Shawwal to the 30 days of the fasting of Ramadan, will earn a reward of a FULL YEAR'S FASTING , Insha Allah.
It is not required to fast six days continuously without any interruption. One can fast according to convenience any time during the month.
These fasts may be kept consecutively or at intervals during the month of Shawwal, i.e. spread out over the month.
Abu Ayyub al-Ansaari (radhiyallahu anhu) narrats: Allaah’s Messenger, sallallaahu `alayhi wa sallam, said: "He who fasts Ramadhaan, and six of Shawwaal, it will be (in terms of rewards) as if the fasted a whole year." [Reported by Muslim, at-Tirmidhee, Aboo Daawood, Ahmad, Ibn Maajah]
The meaning is that the reward is like the reward of a person who is always in fast every day of his/her life.
So this is an established sunnah, which carries a great reward. How can we miss out on such immense reward?
We don't know how much time we have left so we should be trying to do as many good deeds as possible!!!
This is an authentic hadith, which indicates that fasting six days of Shawwal is a Prophetic sunnah. Imam Ash-Shafi`i, Ahmad, and a number of leading scholars and jurists followed this.
The Prophet (peace and blessings of Allaah be upon him) explained this when he said: “Whoever fasts for six days after (Eid) al-Fitr has completed the year: (whoever does a good deed (hasanah) will have ten hasanah like it).” According to another report:
“Allaah has made for each hasanah ten like it, so a month is like fasting ten months, and fasting six days completes the year.” (al-Nisaa’i and Ibn Maajah. See also Saheeh al-Targheeb wa’l-Tarheeb, 1/421).
Perhaps it is proper for us to pray these days on Mondays and Thursdays, as in that case we would be following another Sunnah: `Aa’isha, radhiallaahu `anhaa, narrated: "The Messenger of Allah, sallallaahu `alayhi wa sallam, used to fast Mondays and Thursdays". [an-Nasa'ee]
But, again, this fast is not obligatory, rather only recommended. There is GREAT reward for whoever does it, and no blame upon anyone who leaves it.
BUT How can we miss out on such immense reward? Are we not in need of filling up our good deed accounts? Should our aim not be to please Allah as much as we can? Then lets keep these 6 fasts with FULL sincerety and inshallah we will be rewarded VERY GREATLY!
Note: Females must prefer to keep their missed fasts before they can keep any optional fasts.
Mufti Abdulqayyum
01/09/11
It is mustahabb (Preferrable) to fast six days in the month of Shawwal wherein GREAT rewards can be earned!
By adding the six days of fasting during Shawwal to the 30 days of the fasting of Ramadan, will earn a reward of a FULL YEAR'S FASTING , Insha Allah.
It is not required to fast six days continuously without any interruption. One can fast according to convenience any time during the month.
These fasts may be kept consecutively or at intervals during the month of Shawwal, i.e. spread out over the month.
Abu Ayyub al-Ansaari (radhiyallahu anhu) narrats: Allaah’s Messenger, sallallaahu `alayhi wa sallam, said: "He who fasts Ramadhaan, and six of Shawwaal, it will be (in terms of rewards) as if the fasted a whole year." [Reported by Muslim, at-Tirmidhee, Aboo Daawood, Ahmad, Ibn Maajah]
The meaning is that the reward is like the reward of a person who is always in fast every day of his/her life.
So this is an established sunnah, which carries a great reward. How can we miss out on such immense reward?
We don't know how much time we have left so we should be trying to do as many good deeds as possible!!!
This is an authentic hadith, which indicates that fasting six days of Shawwal is a Prophetic sunnah. Imam Ash-Shafi`i, Ahmad, and a number of leading scholars and jurists followed this.
The Prophet (peace and blessings of Allaah be upon him) explained this when he said: “Whoever fasts for six days after (Eid) al-Fitr has completed the year: (whoever does a good deed (hasanah) will have ten hasanah like it).” According to another report:
“Allaah has made for each hasanah ten like it, so a month is like fasting ten months, and fasting six days completes the year.” (al-Nisaa’i and Ibn Maajah. See also Saheeh al-Targheeb wa’l-Tarheeb, 1/421).
Perhaps it is proper for us to pray these days on Mondays and Thursdays, as in that case we would be following another Sunnah: `Aa’isha, radhiallaahu `anhaa, narrated: "The Messenger of Allah, sallallaahu `alayhi wa sallam, used to fast Mondays and Thursdays". [an-Nasa'ee]
But, again, this fast is not obligatory, rather only recommended. There is GREAT reward for whoever does it, and no blame upon anyone who leaves it.
BUT How can we miss out on such immense reward? Are we not in need of filling up our good deed accounts? Should our aim not be to please Allah as much as we can? Then lets keep these 6 fasts with FULL sincerety and inshallah we will be rewarded VERY GREATLY!
Note: Females must prefer to keep their missed fasts before they can keep any optional fasts.
Mufti Abdulqayyum
01/09/11
Saturday, July 23, 2011
Why Fasting in Ramazan
The Quran prescribes fasting for believers in these words, "O you who believe, the fasts have been enjoined upon you as they were enjoined upon those before you, so that you may have taqwa" (2:183). Hence, the intent and effect of fasting as described in the ayah is to acquire taqwa. Presence of taqwa helps protect from committing sins and overcome the passions of flesh. There is no equivalent English word for taqwa. In Islamic terminology, taqwa refers to a state of consciousness where one constantly feels the presence of his Creator, obeys His commands to attain His pleasure, and avoids disobedience to Him, not only out of His fear but also for the love of Him.
Sayyidna Ubay Ibn Ka'b gave a comprehensive explanation of taqwa in response to a query from Hadrat Umar Farooq radi Allahu anhuma. Hadhrat Ka'b questioned, "O Amirul Momineen, have you ever walked on a path full of thorns?" Hadhrat Umar replied, "Yes". Hadrat Ka'b then enquired, "What did you do?" In reply, Hadhrat Umar stated, "I gathered my clothing and lifted it up to my shin, thereafter I watched my steps and took each step carefully from the fear of thorns lest they prick me". Hadrat Ka'b said, "This is taqwa".
In Hadrat Ka'b elucidation of taqwa, the world is a like a passage full of thorns (sins), a believer treads through it very carefully saving himself from the harm of sinful actions and attractions by adhering to the do's and don'ts of Islam.
Taqwa is a measure of a person's real worth. A slave with a higher level of taqwa is better than the master, and a pauper with greater conscious of Allah is more respectable than a prince. Allah judges a person's honor and esteem according to the level of his taqwa. In a hadith, Prophet Sallallahu 'alaihi wassalam tells us that some people, who are poor, weak, and have no position in society, if they take oath by Allah, Allah will fulfill it because of their purity and strength of piety (taqwa). In the sight of Allah, the honorable are not the ones with wealth and position, but with taqwa. The most honorable is the one with the most taqwa.
A belief in Allah, His Prophets, and His Books will save a person from eternal condemnation, but mere belief minus taqwa will not be enough to save him from the punishment in the hereafter, except the one on whom Allah has mercy. A conscientious Muslim strives to develop taqwa in his life for he knows, "Allah will deliver those who had taqwa to their place of salvation: no evil shall touch them, nor shall they grieve" (39:61), and, that Allah has prepared jannah for the muttaqeen, people of taqwa. (3:133)
Human beings are weak and susceptible to fall into errors and sin; it takes a little distraction and heedlessness to slip from virtue to vice and from piety to perversity. To protect men and women straying from the path of righteousness and falling into transgression, Islam has chalked out spiritual programs on a daily and yearly basis for its adherents, if followed sincerely and faithfully it will greatly minimize the chance of straying from the right course.
Among the various program intended to awaken the spiritual life of a believer, Ramadan, the month of fasting, contains the most intense training to instill taqwa in the hearts of believers.
The paramount significance of Ramadan can be seen from the love and yearning the Holy Prophet showed for the month. He used to start preparing for Ramadan two months in advance in Rajab with the supplication, "O Allah, make the months of Rajab and Sha'ban blessed for us, and let us reach the month of Ramadan (allow us to live till coming Ramadan so that we may benefit from its blessings)."
Ramadan is a month of fasting from dawn to sunset. It is a month of special nightly prayers (travih). In one of its nights, good deeds performed are better than a thousand months of virtuous deeds. Itikaf, secluding into Masjid, away from worldly distractions, in the last ten days of Ramadan with the intention of seeking closeness to Allah, gives a tremendous boost to a believer's spiritual life. Umrah in the month of Ramadan is as one has performed hajj in the company of the Holy Prophet sallallaahu 'alayhi wa sallam. A voluntary good deed in Ramadan merits the same reward as an obligatory act in any other month, and an obligatory deed is rewarded seventy times over.
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Of all the pious exercises connected with Ramadan, fasting is the main feature and the only obligatory act of the holy month. The remaining activities are supererogatory but of immense importance and value in breathing new life into spiritual body that may have become dormant during the year.
As heart is the spiritual center of the human soul, the belly is the center of sensual appetite. When the belly is pampered, the fleshly desires are stimulated, which in turn may lead to sin and arrogance and disinvest one of taqwa. On the other hand, controlling one's appetite and eating just enough to satisfy hunger keeps a person away from lust and evil thoughts and the weakness of soul that comes with the over indulgence of food. A belly filled to brim tends to be rebellious, while a bit empty stomach remains calm and conforming.
Hence the Prophet, sallallaahu 'alayhi wa sallam advised moderation in consuming food and drink, he said, "A human being does not fill any vessel worse than his stomach. Enough for the son of Adam are a few morsels to keep his back straight. If it cannot be avoided, then a third is for food, a third for drink, and a third for breath." He also said, "We are a people who do not eat until we are hungry and when we do eat, do not eat our fill."
As it is said that the "lusts of stomach leads to the lusts of the flesh"; satiety in food is sexual stimuli and sexual stimuli triggers sexual arousal. To an unmarried person gluttony may lead him to satisfy his desires in sinful ways. To reign in sexual temptations, fasting is recommended. Prophet Sallallahu 'alaihi wa sallam said, "O young men! Whoever among you can afford to get married, let him do so, for it is more effective in lowering the gaze and protecting one's chastity. Whoever cannot afford it, let him fast, for it will reduce his sexual desire".
Fasting in the ordinary sense of the word simply means depriving the flesh from the pleasure of food and drink. The Ramadan fast also means the same, however, the physical abstinence from food and drink in Ramadan, with the intent to obey and worship Allah, takes a higher and nobler dimension, it becomes the nourishment of the soul.
A fasting person's soul experiences an exhilarating sense of taqwa when on a long hot summer Ramadan day his throat is dry, stomach is growling, no one is watching him, and yet he abstains from taking a few sips of water or a few morsels of food. What makes him curb his desires in seclusion, away from the eyes of people? It is the consciousness of presence of Allah that causes him to control his hankering for sustenance and submit to Allah's Will and Command. The voluntary denial of food and water to body nourishes the soul to be strong and virtuous and become a shield against the evil thoughts and acts, and a mean to protect from the hellfire. This is what the Holy Prophet meant when he eloquently said, "Fasting is a shield."
However, a mere voluntarily abstaining from food and drink is not enough for the fast to be accepted or effective in purifying soul and inculcating taqwa. With giving up food and drink, it is imperative that the fasting person must also faithfully heed all prohibitions and perform all duties prescribed by Allah and His Holy Prophet. The Holy Prophet Sallallahu 'alaihi wa sallam made this point abundantly clear in more than one of his sayings. At one occasion he said, "Whoever does not give up vain speech and evil actions, Allah is not in need of his fasting", i.e. Allah will not accept his fasting.
In an another hadith, the Holy Prophet warned, "How many persons fast and get nothing out of their fasting except hunger and thirst and how many persons pray at night and get nothing out of it except sleeplessness."
These and other ahadith tell a fasting person that the fast from food and drink must accompany the fast of tongue for his fast to be valid and beneficial. Fast of tongue means one should completely protect his speech from vain talk and foul language including lying and slandering. Also, fasting without the five daily obligatory prayers is of little avail; it becomes devoid of spiritual benefits.
The fasting in the blessed month of Ramadan is of vital importance among the scheme of things that Islam has planned for a believer to secure the motivation and acquire taqwa. If done properly, fast will take a believer forward to the next eleven months to live in Allah's Will.
Ramadan is aptly called a taqwa training month.
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Mufti Abdulqayyum
24/07/2011
Sayyidna Ubay Ibn Ka'b gave a comprehensive explanation of taqwa in response to a query from Hadrat Umar Farooq radi Allahu anhuma. Hadhrat Ka'b questioned, "O Amirul Momineen, have you ever walked on a path full of thorns?" Hadhrat Umar replied, "Yes". Hadrat Ka'b then enquired, "What did you do?" In reply, Hadhrat Umar stated, "I gathered my clothing and lifted it up to my shin, thereafter I watched my steps and took each step carefully from the fear of thorns lest they prick me". Hadrat Ka'b said, "This is taqwa".
In Hadrat Ka'b elucidation of taqwa, the world is a like a passage full of thorns (sins), a believer treads through it very carefully saving himself from the harm of sinful actions and attractions by adhering to the do's and don'ts of Islam.
Taqwa is a measure of a person's real worth. A slave with a higher level of taqwa is better than the master, and a pauper with greater conscious of Allah is more respectable than a prince. Allah judges a person's honor and esteem according to the level of his taqwa. In a hadith, Prophet Sallallahu 'alaihi wassalam tells us that some people, who are poor, weak, and have no position in society, if they take oath by Allah, Allah will fulfill it because of their purity and strength of piety (taqwa). In the sight of Allah, the honorable are not the ones with wealth and position, but with taqwa. The most honorable is the one with the most taqwa.
A belief in Allah, His Prophets, and His Books will save a person from eternal condemnation, but mere belief minus taqwa will not be enough to save him from the punishment in the hereafter, except the one on whom Allah has mercy. A conscientious Muslim strives to develop taqwa in his life for he knows, "Allah will deliver those who had taqwa to their place of salvation: no evil shall touch them, nor shall they grieve" (39:61), and, that Allah has prepared jannah for the muttaqeen, people of taqwa. (3:133)
Human beings are weak and susceptible to fall into errors and sin; it takes a little distraction and heedlessness to slip from virtue to vice and from piety to perversity. To protect men and women straying from the path of righteousness and falling into transgression, Islam has chalked out spiritual programs on a daily and yearly basis for its adherents, if followed sincerely and faithfully it will greatly minimize the chance of straying from the right course.
Among the various program intended to awaken the spiritual life of a believer, Ramadan, the month of fasting, contains the most intense training to instill taqwa in the hearts of believers.
The paramount significance of Ramadan can be seen from the love and yearning the Holy Prophet showed for the month. He used to start preparing for Ramadan two months in advance in Rajab with the supplication, "O Allah, make the months of Rajab and Sha'ban blessed for us, and let us reach the month of Ramadan (allow us to live till coming Ramadan so that we may benefit from its blessings)."
Ramadan is a month of fasting from dawn to sunset. It is a month of special nightly prayers (travih). In one of its nights, good deeds performed are better than a thousand months of virtuous deeds. Itikaf, secluding into Masjid, away from worldly distractions, in the last ten days of Ramadan with the intention of seeking closeness to Allah, gives a tremendous boost to a believer's spiritual life. Umrah in the month of Ramadan is as one has performed hajj in the company of the Holy Prophet sallallaahu 'alayhi wa sallam. A voluntary good deed in Ramadan merits the same reward as an obligatory act in any other month, and an obligatory deed is rewarded seventy times over.
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Of all the pious exercises connected with Ramadan, fasting is the main feature and the only obligatory act of the holy month. The remaining activities are supererogatory but of immense importance and value in breathing new life into spiritual body that may have become dormant during the year.
As heart is the spiritual center of the human soul, the belly is the center of sensual appetite. When the belly is pampered, the fleshly desires are stimulated, which in turn may lead to sin and arrogance and disinvest one of taqwa. On the other hand, controlling one's appetite and eating just enough to satisfy hunger keeps a person away from lust and evil thoughts and the weakness of soul that comes with the over indulgence of food. A belly filled to brim tends to be rebellious, while a bit empty stomach remains calm and conforming.
Hence the Prophet, sallallaahu 'alayhi wa sallam advised moderation in consuming food and drink, he said, "A human being does not fill any vessel worse than his stomach. Enough for the son of Adam are a few morsels to keep his back straight. If it cannot be avoided, then a third is for food, a third for drink, and a third for breath." He also said, "We are a people who do not eat until we are hungry and when we do eat, do not eat our fill."
As it is said that the "lusts of stomach leads to the lusts of the flesh"; satiety in food is sexual stimuli and sexual stimuli triggers sexual arousal. To an unmarried person gluttony may lead him to satisfy his desires in sinful ways. To reign in sexual temptations, fasting is recommended. Prophet Sallallahu 'alaihi wa sallam said, "O young men! Whoever among you can afford to get married, let him do so, for it is more effective in lowering the gaze and protecting one's chastity. Whoever cannot afford it, let him fast, for it will reduce his sexual desire".
Fasting in the ordinary sense of the word simply means depriving the flesh from the pleasure of food and drink. The Ramadan fast also means the same, however, the physical abstinence from food and drink in Ramadan, with the intent to obey and worship Allah, takes a higher and nobler dimension, it becomes the nourishment of the soul.
A fasting person's soul experiences an exhilarating sense of taqwa when on a long hot summer Ramadan day his throat is dry, stomach is growling, no one is watching him, and yet he abstains from taking a few sips of water or a few morsels of food. What makes him curb his desires in seclusion, away from the eyes of people? It is the consciousness of presence of Allah that causes him to control his hankering for sustenance and submit to Allah's Will and Command. The voluntary denial of food and water to body nourishes the soul to be strong and virtuous and become a shield against the evil thoughts and acts, and a mean to protect from the hellfire. This is what the Holy Prophet meant when he eloquently said, "Fasting is a shield."
However, a mere voluntarily abstaining from food and drink is not enough for the fast to be accepted or effective in purifying soul and inculcating taqwa. With giving up food and drink, it is imperative that the fasting person must also faithfully heed all prohibitions and perform all duties prescribed by Allah and His Holy Prophet. The Holy Prophet Sallallahu 'alaihi wa sallam made this point abundantly clear in more than one of his sayings. At one occasion he said, "Whoever does not give up vain speech and evil actions, Allah is not in need of his fasting", i.e. Allah will not accept his fasting.
In an another hadith, the Holy Prophet warned, "How many persons fast and get nothing out of their fasting except hunger and thirst and how many persons pray at night and get nothing out of it except sleeplessness."
These and other ahadith tell a fasting person that the fast from food and drink must accompany the fast of tongue for his fast to be valid and beneficial. Fast of tongue means one should completely protect his speech from vain talk and foul language including lying and slandering. Also, fasting without the five daily obligatory prayers is of little avail; it becomes devoid of spiritual benefits.
The fasting in the blessed month of Ramadan is of vital importance among the scheme of things that Islam has planned for a believer to secure the motivation and acquire taqwa. If done properly, fast will take a believer forward to the next eleven months to live in Allah's Will.
Ramadan is aptly called a taqwa training month.
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Mufti Abdulqayyum
24/07/2011
Thursday, March 10, 2011
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